A conference with a lady about choice of religion

A conference with a lady about choice of religion

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MADAME,

My being conscious to my selfe how confusedly and intricately, I haue deliuered my conceptions vnto your ladyshippe vpon the seuerall occasions of discourse we haue had together concerning that important subiect of what faith and religiō is the true one to bring vs to eternall happinesse (wherein your Ladyshipp [Page] is so wisely and worthily inquisitiue and sollicitous) hath begotten this following writing; in the which I will, as nere as I can, summe vp the heads of those cōsiderations I haue somtimes discussed vnto you in conuersation. And I will briefely and barely lay them before you without any long enlargement vpon them; as haueing a better opinion of the reflections that your Ladyshipps great vnderstanding and strong reasoning soule will by your selfe make vpon the naked subiect sincerely proposed, then of any commentary I can [Page] frame vpon it. And indeed such discourses as these, are deeper loked into, whē they are pōdered by a prudentiall iudgement, then when they are examined by scientificall speculations.

But with your leaue I shall take the matter a little higher then where the chiefe difficulty seemeth to be, at which your Ladyshipp sticketh; conceiuing that if we begin at the roote and proceede on steppe by steppe, we shall find our search the easyer, and the securer, and our assent to the conclusions we shall collect, wil be the [Page] more firme and vigorours.

We will therfore begin with considering why faith and Religion is needfull to a man, before we determine the meanes how to find out the right faith: for that being once setled in the vnderstāding, we shall presently without further dispute reiect: what Religiō soeuer is but proposed, that hath not those proprieties which are required to bring that to passe, that Religion in its owne nature aymeth at. And this must be done by taking a suruey of some of the operations of a human soule, and of the impressions [Page] made in it by the obiects it is conuersant withall,

1. Your Ladyshipp may be pleased thē to cōsider in the first place. That it is by nature ingrafted in the soules of all mankinde to desire beatitude. (By which word I meane an intire, perfect, and secure fruition of all such obiects as one hath vehement affections vnto, without mixture of any thing one hath auersion from.) For the soule haueing a perpetuall actiuity in it, must necessarily haue something to entertaine it selfe about: and according to the two [Page] chiefe powers of it (which are the vnderstanding and the will) it employeth it selfe, first in the search and inuestigatio of what is true and good; and then, according to the iudgement it maketh of it, the will followeth and with affectiōs graspeth at it, which if it happen to seize vpon, the soule is at content and at rest; but if it misse, it is vnquiet, and laboureth with all vehemence to compasse it: and if any thing happen that is repugnant to the nature of it, it vseth all industry and efficacious meanes to ouercome and banish it: so that all the actions [Page] and motions of it, tend to gaine contentment and beatitude.

2. In the next place you may please to consider that this full beatitude which the soule thirsteth after, cannot be enioyed in this life. For it is apparent, that intellectuall goods, as sciēce, contemplation and fruition of spirituall obiects and contentments, in theire owne nature are the chiefe goods of the soule, and affect her much more strongly and violently thē corporall and sensuall ones can doe: for they are more agreeable to her nature, ād therfore moue her more [Page] efficaciously when they are duely relished. But such intellectuall goods cannot be perfectly relished and inioyed as long as the soule is immersed in the body, by reason that the sensuall appetite maketh continuall warr against the rationall part of the soule; and in most men mastereth it, and in the perfectest, this earthly habitation doth soe drawe downe and clogge and benumme the noble inhabitant of it (which would allwayes busie it selfe in sublime contemplations) as it may be sayd to be but in a iayle whiles it resideth [Page] heere. And experience cō firmeth vnto vs, that the sparkes of knowledge we gaine heere are not pure; but haue the nature of salt water, that increaseth the thirst in them who drinke most of it; and we swallowe the purest streames like men in a dropsie, who the more they drinke are still the greedier of more. Therfore to haue this greedinesse of knowing satisfied, and to exercise the powers of our soule in the pure and abstracted contemplation of truth, and in the sincere fruiction of spirituall obiects, we must haue patience vntill [Page] she arriue vnto an other state of life, wherein being separated from all corporall feces, impediments, and contradictions, she may wholly giue herselfe vp to that which is her naturall operation, and from whence resulteth her true and perfect delight. Besides, euen they who haue attayned to the greatest blessings (both inward and outward) that this world can afforde, yet are farr from being completely happy: for that state admitteth noe mixture of the contrary, which who was euer yet free from, were his fortune neuer so specious? [Page] The very feare of loosing them, that must allwayes necssarily accompagny those blessings, is such a spoonefull of gall to make their whole draught bitter, as that alone, must needes take of the edge and vigour of the contentment that else they might enioy. How little can any man relish the obiects of delight which with neuer so great affluence beset him round about, when he knoweth a sharpe and heauy sword hangesh by a slender thread ouer his head, and at length must fall, and euer after seuer [Page] him from them? A litle distemper, an accidentall feauer, and ill mingled draught (such a one as the miracle of witt and learning Lucretius mett withall) is enough to turne the braines of the wisest man that is, and in a few houres to blott out all these notions he hath bin all his life labouring to possesse himselfe of, and to render him of a more abiect, and despicable condition then the meanest wretch liuing that hath but the common vse of reason. The Genius that presideth ouer human affaires, delighteth in perpetuall changes and [Page] variation of mēs fortunes, so that he who late sate enthroned in greatest dignity, is all of a suddaine precipitated head-long vnto a condition most opposite therunto: he that but yesterday had all his ioyes enlarged and swelled vp to their full height by the communication of a perfect and entire friend (without which can there by any true ioye?) hath to day lost the comfort of all that the world can afford him by the irrecouerable losse of that one friend. In a word, death growing dayly vpon him, and encroaching vpon his [Page] outworks, and by houres reducing him into a narrower circle, at leingth seizeth vpon himselfe and maketh an eternall diuorce betweene him and what was dearest to him heere.

3. Our next consideration then shall be to discouer what will result out of our swifte passadge through this vayle of miseries, and what impressions we shall carry with vs out of this pilgrimage; since we cannot suspect it is aiourney assigned vs in vaine, being the ordinary and naturall course prescribed by the wise author of nature to all [Page] mankinde, and the ineuitable through-fare for euery man in particular. Therfore to proceed on in this methode, our third conclusion shall be, that what soeuer iudgemēt the soule once frameth in this life, that iudgement and that affection will perpetually remaine in the soule, vnlesse some contrary impression be made in it to blot it out; which only hath power to expell any former one. For iudgements and affections are caused in a man by the impression that the obiects make in his soule: and all that any agent aymeth at [Page] in any operation whatsoeuer (be it neuer so forcible in action) is but to produce a resemblance of it selfe in the subiect it worketh vpon; and therefore it excludeth nothing that it findeth formerly there (which in our case is the soule) vnlesse it be some such impression as is incompatible with what it intendeth to effect there; or that the subiect is not large enough, both to retayne the old and receaue the new; in which case the first must be blotted out to make roome for the latter. But of iudgements, and affections, none are incōpatible [Page] to one another, but those that are directly opposite to one another by contradiction: Therfore only such haue power to expell one another; and all that are not such, are immediatly vnited to the very substāce of the soule, which hauing an infinite capacity, it can neuer be filled by any limited obiects whatsoeuer: so that they alwayes reside in the soule, although they doe not at all tymes appeare in outward act; which proceedeth from hence, that new and other images are by the fantasie represented to the soule, and she seemeth [Page] to busy herselfe onely about what she findeth there, which being but one distinct Image at a tyme (for corporall organs haue limited comprehensions, and are quickly filled with corporall species) she therupon seemeth to exercise but one iudgement; or but one affectiō at a tyme. But as soone as the soule shall be released out of the body (which is like a darke prison to wall it in) then she will at one and the same instant actually knowe and loue all those things she knewe, and loued in the body; with only this difference, that her [Page] knowledges will then be much more distinct and perfect, and her affections much more vehement then they were in this life, by reason that her coniunction heere with resistent matter was a burden, and a clogge vnto her, and hindered the actiuitie and force of her operations. The difference of these states, may in some measure be illustrated by a grosse ād materiall exāple: Represent vnto your selfe a man walled vp in a darke tower, that is so close as noe ayre nor light can come into it, excepting only at one little hole, and [Page] that hole too affordeth no cleare and free passage to the sight, but hath a thick and muddy glasse before it. Now if this man would looke vpon any of the obiects that are about this tower, he must gett them to be placed ouer against that hole, vnto which he must lay his eye; and then, he can discerne but one at a time, and that but dimmely nether, and if he will see seuerall bodies, it must be by so many seuerall iterated actes as they are in number. But suppose some Earthquake or exteriour violence to breake a sunder and throwe downe to [Page] the ground the wals of this tower, leauing the man vntouched and vnhurt; then at one instant, and with one cast of his eyes, he beholdeth distinctly, clearly, ād at ease, all those seuerall obiects that with so much labour and tyme he tooke but a mistakinge suruey of before.

4. The fourth consideration shall be, that after the first instant wherein the soule is separated from the body, she is then in her nature no longer subiect or liable to any new impression mutatiō or chāge whatsoeuer. For that which should cause any such effect, [Page] must be ether a materiall or a spirituall agent: But a materiall one cannot worke vpon it, for that requireth quantitie in the patient, whereby it may be applyed unto it to exercise its operation vpon it: Nor cā any spirituall agēt cause any succession of new alteration; But all that spirits worke one vpō another is done at once and at one instant: which we shall discerne the clearer by examining the reason why there is succession and tyme taken vp in the alteratiōs that are wrought amongst materiall things, for in them, by reason of [Page] their quantity that causeth an extention and distance of the parts, the agent, allthough it haue neuer so much disposition and efficacy to worke, must haue his seuerall parts applyed to the seuerall parts of the patient by locall motion; which requireth tyme for the performance thereof. And besides, euen in the agent it selfe, the grossenesse ād heauinesse of the matter giueth an allay and is a clogge to the actiuity of the forme, and as it were pulleth it backe whiles it is in action. But this is not so in spirituall substances, and therfore [Page] we may conclude that among them in the same instant that the agent is disposed to worke, the action is performed, for on his part there is nothing to retarde it, nor is there required any locall motion which should take vp tyme; and likewise by the same reason, in the very instant that the patient is disposed to receiue any impression, it is wrought in it: And thus, allthough there were neuer so many agents, and euery one of them to performe neuer so many actions, they would be all done, and ended in one and the same instant.

[Page]5. The next consideration shall be, that those persons who in this world had strong and predominant affections to sensible and materiall obiects; and dyed in that state; shall be eternally miserable in the next, for by what we haue sayed, it appeareth that those affections will eternally remaine in the soule; and that after the separatiō of it from the body, they can neuer be blotted out of it, or changed; And the affections of a separated soule are much more ardent and vehement then whiles it is in the body. But it is impossible they [Page] should euer attayne in that state to the fruitiō of what they so violently couet and loue, and yet for its sake they neglect all other goods whatsoeuer that they might haue, whose beauty and excellēcy, notwithstanding they plainly discerne: they cannot choose therfore but execrate themselues for their fondly misplaced (yet thē eternally necessary) affecctions, and pine awaye (if so I may say) with perpetuall anguish and despaire of what they so impatiently, and enragedly desire and ueuer can obtayne.

6. The sixt consideration [Page] shall be, that to be happy in the next life, one must not settle their predominant affections vpon any creature whatsoeuer, or any good that we can naturally attayne to the knowledge of in this life. For what naturall good soeuer we loue or enioy here, we must by death be diuorced from, and (as we haue sayd before) that separation will cause perpetuall sorrow, because the affections remaine vnchāgeable. And allthough we should place our felicity in naturall knowledge or any other intellectuall good whatsoeuer, yet that [Page] cannot satisfy the desires and fill the capacity of the soule, though it be neuer so perfectly enioyed: for they are infinite; and this can be collected but out of particular obiects (for the whole created vniuerse is but so) and therfore they hold on proportiō together; but the soule haueing nothing else to fill it withall, allthough it should not be tormented with the former mentioned corrosiues of preposterous affections, yet it cānot be at rest and quiet, and the thirst of it satisfied by that dropp of water in [Page] comparison of the vehement ardor of it.

And thus it followeth, that ether man was not created for a determinate end, and for a state conuenient for his nature, and able to satisfie the originall appetences of his soule; or at the least, no mā can by naturall meanes arriue to the end and period of happinesse.

7. But now to proceede in the pursuance of this method of reasoning, and to follow hence forward the conduct of a supernaturall guide, since nature quitteth vs here, haueing lead vs on as long as she was able [Page] to see; we may in the seauenth place consider that God when he created man did not assigne him to remaine in the state of pure nature, but did out of his goodnesse and liberality conferre something vpō him that exceeded the sphere of his nature. For else, the first part of the preceedent consequence would follow; which were not only impious, but absurd to say, to whosoeuer considereth the infinite goodnesse, wisedome and omnipotency of God. For as heate being essentiall to fire, cannot but produce heate in whatsoeuer it [Page] application vnto; so God being in his owne essence goodnesse it selfe, cannot chose but doe vnto whatsoeuer proceedeth from him, all that good which the nature of it is capable of; (whether by naturall or supernaturall meanes) and his wisedome can readily contriue the meanes to bring that to passe which his goodnesse disposeth him to doe; And his omnipotency as easily acteth what his other two attributes haue proiected; so that there wanting an infinit obiect to satisfy the infinite capacity of the soule, and without which [Page] she must be eternally miserable; it remayneth, that he who gaue that capacity, must allso afforde the obiect, and assigne meanes how to compasse and gaine it. All which we haue allready proued is out of the reach of nature to discerne: and therfore it followeth of consequence, that the author of nature must endowe man with some supernaturall giftes, if he be in a fit disposition to receaue them which may bring him to the supernaturall end he was created for.

8 Our eight conclusion shall be that of these supernaturall [Page] giftes, the first and the ground and foundation of all the rest, is faith. For we haue allready determined that we cannot by any naturall meanes attaine to the knowledge of any obiect that may render vs completely happy in the next life; And yet such knowledge must be had, to the end that we may direct our actions to gaine the fruition of that obiect. Therfore there is no way left to compasse this, but by the instructions and discipline of some Master whose goodnesse and knowledge we can no wayes doubt of; by [Page] which two perfections in him, we may be secure that he nether can be deceaued himselfe, nor will deceaue vs. Now the docctrine that such a Master shall teach for such an ende, we call faith.

9. In the ninth place we must determine that this Master must be God and man. For first by our discourse vpon naturall principles, we haue proued, that to auoide misery in the next life, we must deny our senses the content and satisfaction that they naturally desire in corporall things, and that we must withdrawe our affections from all materiall obiects: [Page] And next we haue collected that the obiect which we must know and loue to be happy, doth exceede the reach and view of any created vnderstanding to discerne: Therfore we may safely conclude that this doctrine ought to be deliuered vnto vs originally by God himselfe. For after the first branch, which is of withdrawing our affections from sensible goods; allthough out of naturall principles that doctrine is to be collected, yet that is not a sufficient meanes to settle mankinde in generall, in the beliefe of it: For the discourse that proueth [Page] it, is such an abstracted one, as very few are capable of it, being that it requireth both a mature age to be able to reason so (before which tyme many dye) and likewise strong and vigoroux powers of the vnderstanding which we see more doe want then are indowed withall: And, besides, of those that haue both yeares and capacity to wielde such thoughts, there are so few that are not in a manner forced away from such interiour recollections by their particular vacations and the naturall necessities they are obliged vnto; as [Page] to beate it out by themselues is not a sufficient meanes to serue mankind in this case. And to thinke that those few who haueing great partes, may with much labour haue attayned to the knowledge therof, should instruct others that are simpler and are taken vp by other imployments and courses of life, were very irrationall; since no man, be he neuer so wise, is such but may be deceiued; and then, how can it be expected that another man should without sensible demonstration belieue his single word in a matter so cōtrary to sense, [Page] and wherein he must forgoe so great contentments and present vtility?

And for the other branch, which is in the instructing mankinde concerning the right obiect that he is to know and loue to be happy, that is alltogether out of the reache of any man whatsoeuer by himselfe to discouer; and therfore much lesse can he in his owne name instruct others therin: And if any man should goe about to doe so, and to introduce a new doctrine of faith not formerly heard of, drawing the arguments for confirmation therof onely out [Page] of his owne ratiocination and discourse; that alone, were enough to conuince him of falsehoode; since he should thereby vndertake to know what were impossible for him of himselfe to attayne to the knowledge of.

Therfore it is necessary that the author of the doctrine we must belieue, the instructor of the actions we must performe; and the promiser of the happinesse we may hope for, be God himselfe; who onely knoweth of himselfe what is sayed in matters of these natures, and who onely is nether liable to be deceiued, [Page] nor can deceiue others; as being the prime verity it selfe.

But because the weakenesse of our intellectuall nature is such, whiles we remaine here in our earthly habitations, imprisoned in our houses of clay, as we cannot lift vp our heauy and drowsie eyes, ād steddily fixe our dimme sight vpon the dazeling and indeed inuisible Deity, nor entertaine an immediate communication with him (like the childrē of Israel, who desired that Moses, not God might speake vnto them) it was necessary that God himselfe should descend [Page] to some corporall substance that might be more familiar and lesse dazeling vnto vs; And none was so conuenient as humane nature, to the end that he might not onely conuerse freely and familiarly with vs, and so in a gentle and a sweete manner teach vs what we should doe; but also preach vnto vs by his example, and himselfe be our leader in the way that he instructed vs to take. The conclusion then of this discourse, is, that it was necessary, Christ, God and man, should come into the world to teach vs what to [Page] belieue and what to doe.

10. The tenth conclusion shall be, that those vnto whom Christ did immediatly preach this faith, and vnto whome he gaue commission to preach it vnto others and spread it through the world, after he ascended to heauen, ought to be belieued as firmely as he himselfe. The reason of this assertion is, that their doctrine, though it be deliuered by secondary mouthes, yet it proceedeth from the same fountaine: which is God himselfe, that is the prime verity, and cannot deceiue, [Page] nor be deceiued. But all the difficulty here in is, to know who had this immediate commission from Christ, and by what seale we should discerne it to haue bin no forged one. The solution of this ariseth out of the same argument which proueth that Christ himselfe was God, and that the doctrine he taught was true and diuine; which is, the miracles and workes he did, exceeding the power of nature, and that could be effected by none but by God hmiselfe: for he being truth it selfe, cannot by any action immediatly proceeding from [Page] him, witnesse and confirme à falsehoode: In like manner the Apostles doing such admirable workes and miracles as nether by nature nor by art magicke could be brought to passe, that must necessarily inferre God himselfe cooperated with them to iustifie what they sayd; it is euidēt that their doctrine (which was not their owne, but receaued from Christ) must be true and Diuine.

11. Te eleauenth conclusion shall be, that this faith thus taught by Christ and propagated by the Apostles and necessary to [Page] mankinde to belieue (as well that part of it, which is written, as the whole which is not) dependeth intrinsecally vpon the testimony of the Catholicke Church; which is ordayned to conserue and deliuer it from age to age. (By which Catholike Church, I meane the congregation of the faithfull that is spread through-out the whole world) for we haue proued before, that the way to the true faith ought to be open and playne to all men, of all abilities, and in all ages, that haue a desire to embrace it: and this cannot be but ether [Page] by the immediate preaching of Christ; or else by the information (ether in writing or by word of mouth) of them that learned it from him, and their deliuering it ouer to others, and so from hand to hand vntill any particular tyme you will pitch vpon. But from Christs owne mouth, none could haue it but those who liued in the age when he did, therfore there remaineth no other meanes to haue it deriued downe to after; ages then by this deliuery ouer from hand to hand of the whole congregation of fathers or elders dispersed [Page] throughout the world, to the whole congregation of sonnes or youngers; which course of deducing faith from Christ we call tradition, so that this conclusion proueth that the Church is the conseruer both of the whole doctrine of faith necessary for saluation, and likewise of the diuine writ dictated by the Holy Ghost, and written by the Prophetes, Euangelists and Apostles, which we are also bound to belieue. And the same assent that we are to giue to the truth of Scriptures (that is to say, that the Scriptures we haue are [Page] true Scriptures) the very same we are to giue to other articles of faith proposed vnto vs by the Church: for they alike depend of the same authority; which is the veracity of the Church proposing and deliuering thē vnto vs to be belieued. And we may as well doubt that the Church hath corrupted the Scriptures, as that she hath corrupted any article of fayth.

12. The twelueth conclusion shall be that into the Catholike Church noe false doctrine in any age can be admitted or creepe in, that is to say, [Page] no false proposition whatsoeuer can euer be receiued and imbraced by the Catholike Church as a proposition of faith. For whatsoeuer the Church beleeueth as a proposition of faith, is vpon this ground, that Christ taught it as such vnto the Church he planted himselfe, and so it left it in truste to be by it deliuered ouer to the next age. And the reason why the present Church belieueth any proposition to be of faith, is because the immediate preceeding Church, of the age before, deliuered it as such. And so you may driue it on frō [Page] age to age vntill you come to the Apostles and Christ. Therefore to haue any false proposition of faith admitted into the Church in any age, doth Suppose that all they of that age must vnanimously conspire to deceiue their children and youngers, telling them that they were taught by theire fathers to belieue, as of faith, some proposition which indeed they were not. Which being impossible (as it will euidently appeare to any prudent person that shall reasonably ponder the matter) that so many men spread [Page] throughout the whole world, so different in their particular interests and endes, and of such various dispositions and natures, should all agree together in the forgery of any precise lye; it is impossible that any false doctrine should creepe into the Church.

But because the force of this argument may peraduenture not appeare at the first sight to your Ladyshipp, that happily hath not had much occasion to make deepe reflection vpon the certainty that must needs be in the asseueration of any history of matter of fact subiect to [Page] the sense, which shall be made by a great company of men so distant from one another, and of such different interests and affections as they cannot conspire together in the forgery of a falsehood; But that you may happily thinke, since any one man is lyable to be deceiued, or out of some indirect end may be iuduced to deceiue another, it is also possible that a whole multitude of men (be it neuer so great) consisting of particular men, may allso deceiue or be deceiued: I will therefore for a further declaration of this matter, [Page] propose for the thirteenth Conclusion, that fayth thus deliuered, is absolutly more certaine and infallible then any naturall science whatsoeuer. And yet sciences are so certaine (I meane such as depend of experience and demonstration) as he were not a rationall man that should refuse his assent vnto them: And consequently he would incurre the like cēsure that should not yield credēce to faith, in this manner proposed vnto him. In the proofe of this conclusion I must vse two wordes appropriated to philosophy (to wit [Page] matter and forme) which is contrary to my intention at the first, which was to abstaine from all termes of artificiall learning, and make onely a familiar discourse that should require no preceedent helpe of study, but onely a cleere and strong iudgement (such as yours is) to weigh the strength of the reason: Butt I am the lesse srcupulous to auoide these words, because I know your La: vnderstandeth what is meaned by them; and they haue often occurred in our discourses. To come then to the examination [Page] of this cōclusiō, I say, that faith dependeth on these two propositions; first, that whatsoeuer God sayth is true; Next, that God sayd this (whatsoeuer it be) that is deliuered thus by the tradition of the Church. For the former of these assertions, there is noe doubt made by any side; since all agree that God being the prime verity, whatsoeuer proceedeth immediatly frō him must necessarily be more infallible then any collections made from creatures ether by experience or ratiocination of men. The second assertion [Page] I shall allso proue to be more infallible then any such collections; in this manner. Among materiall things, that are subiect to tyme and place, and are here in the sphere of contraries, and of action and passion, although the lawes that gouerne them are in the generall certaine (else no science could be acquired of them) yet in the particular they are subiect to contingency and defection from those lawes; which contingency doth proceed from the resistence of the matter, and the contagion and leprosy (if so I may say) [Page] that the matter infecteth the forme withall; which, were it not for that, would allwayes constantly worke the same effect in all ocasions: and according as the forme hath in particular more or lesse predominance ouer the matter, the contingency and defect in them from the true nature of that body considered in his perfection, is the greater or the lesser. Lett vs illustrate this by an example: According to the ordinary doctrine of Philosophers in the Schooles, we collect by many particular experiences, that the nature of fire proceedinge [Page] from the forme of it, is to ascend; and of them we frame a generall doctrine that fire is the lightest of all the elements, and that his naturall place is aboue them all: yet we see that when the forme of fire is introduced into grosse and terrestriall matter, it is wrested from his owne naturall inclination, and is forced, in steed of ascendind, then to descend; as when wood, iron, earthcoale, and such other terrestriall matter is sett on fire: And it is more or lesse violented from his naturall place, according as the subiect it resideth in, [Page] hath more or lesse power ouer it, and is more or lesse materiall: for it sheweth more of his leuity and naturall propēsion to ascend, when it setteth an oyly, or ay ery substance on fire and breaketh vp in flames, thē when meeting with a more materiall ād terrestriall substance, as wood, it turneth it into a coale. Now to apply this to our purpose, I say, that of all formes whatsoeuer that are ioyned to matter, the noblest and most eleuated aboue the foeculency of matter, is the soule of man: for it is not onely the forme of the noblest materiall creature [Page] that is; but besides that, it is so full of efficacy as it euen ouerfloweth the capacity of matter, which not being able to imbibe (as I may say) and take it vp all, it hath a particular subsistence belōging to it selfe; from whence Philosophers proue the immortality of it. Therefore we may safely conclude that mankinde, in the originall appetences and naturall desires of his soule, is lesse subiect to contingency, and more secure from hauing his nature corrupted and peruerted from his due course, then any other materiall creature whatsoeuer is in [Page] the performance of those actions that proceed from the actiuity of his forme; and so consequently, being considered in generall, proceedeth most certainly and infallibly to the pursuance thereof; and it is impossible it should fall of from its owne nature, and, suffer that to be extinguished in it; although in some particulars, by the immersion in matter and the terrene habitation it dwelleth in, some soule may be drawne or rather wrested to a contrary byas vnto that which originally nature implanted in it. Now the primary originall [Page] naturall appetence of mans soule, is the loue of truth; which it vehemently desireth, and is allwayes vnquiet ād ardēt in the search of it vpon what occasion soeuer, and is neuer appeased and at ease, vntill she haue found it out; which she noe sooner hath done, but the violence she was in is calmed; she is contented; and she setleth her selfe to repose, as hauing arriued to her center and naturall place of rest; wherein she continueth enioying the purchase she hath made, vntill some new occasion of disquisision stir her vp againe; in [Page] which she vseth the same industry and eagernes as before. And thus we plainely see that the acquisition of truth is that which the soule in euery action naturally aymeth at, as fire doth to ascend; and detesteth falsehood, as flames suffer violence to be reuerberated downewards. Therfore, allthough any particular man may haue his senses or fantasie so depraued as to take imperfect and maymed impressions of outward obiects; or the powers of his vnderstanding so weake as to make preposterous and disorderly collections out of [Page] them; or his iudgement so misguided by preoccupation of any affectiō or particular end, as he may in himselfe be deceiued, and feede his soule with falsehood in steede of truth; or else, that sinister respects and interests, or sordide apprehensions of commodity to himselfe, meeting with à soule so disposed and wrought vpon by the sensuall passions tyrannising ouer it, as to cause him to swallow those baytes, may make him employ the faculties of his vnderstanding and the powers of his soule, contrary vnto their naturall inclination, [Page] to the maintayning of a lye, and industriously to deceiue others: yet it is impossible that all mankind or such a multitude of men as contayne in them all the variety of dispositions and affections incident to the nature of man, and that are dispersed throughout the world, so as they can haue noe communion together whereby they might infect one another, nor can haue sinister ends cōmon alike to them all, which should inuite thē to conspire together to forge a falsehood: it is impossible (I say) that such a company of men should [Page] so degenerate from their owne nature (which is to loue truth) as they should of themselues inuent a lye (and that in so important a matter as faith is) and concurre to deceiue the world of men that should come after them in things of such nature, as their deceipt must of necessity damne for all eternity both themselues and all them that shall receiue that lye from them, and take it upon their credit: without which vnanimous conspiracy of one whole age of men throughout all the world, we proued in our last conclusion that no [Page] false proposition could be admitted into the Church as an article of faith. In a word, this generall defection of all makinde from truth, is more impossible then that all one entire element or any primigeniall nature should absolutely perish or loose its originall proprietie; as for all the fire in the world to be corrupted and forsake his heate and leuity, and so consequently to haue noe more fire in nature: all which followeth of what is sayd aboue. And thus I conceiue I haue made good the assertion that hath begotten all this discourse [Page] vpon the thirteēth head; which is that faith conserued in the Catholike Church, and deliuered by perpetuall successiō and generall tradition, is more certaine and more infallible then any naturall science whatsoeuer: for naturall sciences being grounded vpon the indefectibility of the natures of those things from whence those sciences are collected; and faith depending vpon the indefectibility of humane nature, which is infinitly more noble then they, aud whose forme is eleuated beyond the reach of matter (whereas theirs [Page] is comprehended and shutt vp within the wombe of matter and which is indeed the end and period of all their natures, and of all the whole materiall world) It followeth of consequēce that faith must be lesse subiect to contingency, and lesse lyable to error then naturall sciences are. And they being in vniuersall infallible and certaine; faith must likewise be so too; and more if more may be.

But this is not enough. our disquisition must not rest heere: We must not content ourselues in this diuine affaire and supernaturall [Page] doctrine with a certitude depending onely vpon naturall causes. The wisedome of God proportioneth out congruent meanes to bring on euery thing to their proper end; and according to the nobility of the effect that he will haue produced, he ordaineth equiualent noble causes. Therefore, mans obtaining beatitude being the highest end that any creature can arriue vnto, and alltogether supernaturall; it requireth supernaturall causes to bring vs to that end, and a supernaturall infallibility to secure vs in that iourney. We must [Page] not onely haue a supernaturall way to trauell in (which is faith) but allso a supernaturall assurance of the right way, vnto the discouery of which, all that we haue allready sayd, doth necessarily cō duce; for Gods prouidence that disposeth all things sweetly, will not in any generall affaire introduce into the materiall world any supernaturall effect, vntill the naturall causes be first disposed fittingly to cooperate on their partes; and then he neuer faileth of his. As for example, when a naturall creature is to be produced into beeing, the [Page] father and mother must both concurre in contributing all that is in their power to the generation of a child; and yet we are sure the soule to be produced hath no dependāce of them; yet notwithstanding, without their precedent action no newe soule would be: But when the matter is fittingly disposed in the mothers wōbe, he neuer misseth creating of a soule in that body; which is as noble an effect, and as much requiring the omnipotency of God, as the creating of nothinge all the materiall world; and yet we may say that the [Page] matter, when it is arriued to its last disposition for the reception of such a forme, may in a manner clayme that miraculous action depending of his omnipotency; since for mankinde he created the rest of the materiall world, and therefore there ought to be as certaine and necessary causes for the production of man, as there are for the production of other materiall things, which we see doe seldome m [...]sse in any whē the matter is fitly disposed for the reception of their seuerall formes. And so in like manner we may rationally [Page] conclude, that in this high and supernaturall busynesse of deliuering ouer from hand to hand a supernaturall doctrine to bring mankinde to the end it was created for, he will first haue all the naturall causes fittingly disposed for the secure and infallible performāce of that worke: and then, that he will adde and infuse into them some supernaturall guift whereby to giue them yet further a supernaturall assurance and infallibility; which they may with an humble confidence in his vnlimited goodesse, expect and claime at his diuine hand, [Page] when they are reduced to that state as is conuenient for the reception of such a supernaturall guift.

14. Our fourteenth conclusion therefore shall be that God hath giuen to his Church thus composed, the holy Ghost, to confirme it in the true faith, and to preserue it from error, and to Illuminate the vnderstanding of it in right discerning the true sense of those Misteryes of faith that are committed to the custody of it, and to worke supernaturall effects of deuotion and sanctitie in that Church. And this I proue thus, Considering that the [Page] doctrine of Christ is practicall and aymeth at the working of an effect, which is the reduction of mankinde to beatitude: and that mankinde comprehendeth not onely those that liued in that age, when he preached, but also all others that euer were since, or shall be till the end of the world: It is apparent that to accomplish that end, it was necessary Christ should so effectually imprint his doctrine in their hearts whom he deliuered it vnto, as it might vpon all occasions and at all tymes infallibly expresse it selfe in action, and in the [Page] deliuery of it ouer from hand to hand, should in vertue and strength of the first operation, produce euer after like effects in all others. Now to haue this compleately performed, it was to be done both by exteriour and by interiour meanes; proportionable to the senses without, and to the soule within. The outward meanes were the miracles that he wrought, of which himselfe sayeth, if I had not wrought those workes that no man else euer did, they were not guilty of sinne, but now, they haue no excuse: (or to this purpose) and he promissed the Apostles [Page] they should doe greater then those. And that miracles are the proper instruments to plant a new doctrine and faith withall, the Apostle witnesseth when he sayeth that miracles are wrought for the vnfaithfull not for the faithfull, and God himselfe told Moses that he would once doe some prodigy in his fauour that the people might for euer after belieue what he sayd to them. But it is manifest by the fall of the Apostles themselues, that onely this exteriour meanes of miracles is not sufficient to engrafte supernaturall faith [Page] deepe enough in mens hearts, when as they vpon Christs Passion, not onely for feare, through humane frailty, denyed their master, but had euen the very conceit and beliefe of his doctrine exiled out of their hearts and vnderstanding, notwithstanding all the miracles they had seene him worke in allmost 4. yeares tyme they continually cōuersed with him: which appeareth plainely by the discourse of the disciples going to Emaus, when they sayed we hoped, &c. And expressed their sadnesse for the contrary successe to their expectation; [Page] and by saint Thomas his saying that he would not belieue his resurrectiō vnlesse he saw him and pnt his fingers into his woundes &c. And by the rest of the Apostles that were so long before they would belieue his resurrection, as hauing giuen ouer the thought of his diuinity, and after his death considered him but as a pure man like other mē. Therfore it was necessary that some inward light should be giuen them, so cleare, and so strōg, and so powerfull, as the senses should not be able to preuaile against it, but that it should [Page] onerflowingly possesse ād fill all their vnderstandings and their soules, and make them breake out in exteriour actions correspondent to the spirit that steered them within. And the reason is euident: for whiles on the one side the senses discerne, apparantly, miracles wrought in confirmation of a doctrine; and on the other side, the same senses doe stifly contradict the very possibility of the doctrine which those miracles testifye; the soule within, hauing no assistāce beyond the naturall powers she hath belonging originally [Page] vnto her, is in great debate and anxiety which way to giue her assent; and though reason doe preuaile to giue it to the party of the present miracles, yet it is with great timidity. But if it happen that the course of those miracles be stopped; thē the particular seeming impossibilies of the proposed faith remayning alwayes alike liuely in their apprehension, and the miracles wrought to confirme it residing but in the memory, and the representatiōs of them wearing out dayly more and more, and the present senses and fantasy growing proportionably [Page] stonger and stronger, and withall obiecting continually new doubts about the reality of those miracles, it cannot be expected otherwise but that the assent of the soule should range it selfe on the side of the impossibilityes appearing to the present senses, and renounce the doctrine formerly confirmed by miracles, vnlesse some inward and supernaturall light be giuen her to disperse all the mistes that the senses rayse against the truth of the doctrine. Now the infusion of this light and feruour, we call the giuing of the holy Ghost, [Page] which Christ himselfe foreknowing how necessary it was, promised them, assuring thē that he would procure his father to send them the Holy Ghost, the spirit of truth, that should for euer remaine among them, and within them, and suggest vnto their memory and instruct them in the right vnderstāding of the faith he had preached vnto them. And this was prophesied long before, of the state of the law of grace by Hieremy, whose authority S. Paule bringeth to proue that the law of the Gospell was to be written by the holy [Page] Ghost in mens hearts and in their mindes, and accordingly, he calleth the faithfull of the Corynthians, the faith of Christ not written with inke, but with the spirit of God; nor grauen in stony tables, but in the fleshy ones of their hearts. And in performance of this prophesy and of Christs promise, the hystorie telleth vs that on the tenth day after the ascension of Christ, when all his disciples (who were then all his Church, and were to preach and deliuer it to all the world) were assembled together, the holy Ghost was giuen thē; [Page] and that, in so full à measure, as they not onely were confirmed so perfectly in their faith as they neuer after admitted the least vacillation therein, but they immediatly, casting away all other desires and thoughts, were inflamed with admirable loue of God, and broke out into his prayses, and into a vehement ardor of teaching and conuerting others; and when, by reason of that zeale of theirs, any thing happened to them contrary to flesh and blood, and humane nature (as persecutions, ignominies, corporall punishmēts, and euen [Page] death it selfe) they not onely not shunned it, as before, but greedily rann to meete and embrace it, and ioyed, and gloryed in it: all which were effects of the holy Ghost residing in them, and filling their myndes, and gouuerning their soules. Where vppō, by the way we may note, that in what Church soeuer we find not à state of life for sanctitie and neere vnion with God, and contempt of wordly and transitory things, raysed aboue the pitch of nature and morality, we may conclude the holy Ghost inhabiteth not there: for euery [Page] agent produceth effects proportionable to the dignity of it, and the excellency of any cause, shineth eminently in the noblenesse of its effects. Now that this guift of the holy Ghost is to remaine with the Church as long as the Church remaineth, to illuminate it with the spirit of truth, and to giue it a supernaturall and diuine vnction, will appeare manifestly vpon consideratiō of the cause why the holy Ghost was to be giuen at the first, which remaineth alwayes the same, and therfore the same effect must alwayes follow: and accordingly, [Page] Christ promised his Church vpō his ascēding into heauen, that he would alwayes ramaine with them vntill the end of the world, to witt, by this holy spirit; for he was then at the point of withdrawing his corporall presence from them.

15. Our next conclusion shall be that this Church or congregation of men spread ouer the world, cō seruing and deliuering the faith of Christ from hand to hand, is euen in its owne nature perpetuall in tyme, and cannot faile as long as mankinde remayneth in [Page] the world. This needeth noe further proofe then that which we haue already made; which is deriued from the necessity of supernaturall faith to bring mankinde to the end it was created for, and that there is no meanes to deliuer this faith to mankinde in the ages after Christ, but by the traditiō of the Church; and therefore as long as mankinde lasteth, this meanes must be cōtinued. Yet in this way of reasoning that I vse, we are to examine our conclusions as well by the genuine and orderly causes that beget them, and by their [Page] owne particular principles, as to assent vnto them for the necessity that we see in them in regarde of the end that they are referred vnto: And when we haue retriued those, and euidently discerned theire force, it giueth an admirable content and satisfaction to the vnderstanding. Thus then: as Philosophers conclude that it is impossible any whole species or kinde of beastes should euer be vtterly exterminated and destroyed, that is diffused vp and downe ouer the whole face of the earth, because the amplitude of the vniuerse is greater then [Page] the variety of causes can be from which such a generall and entire corruption must proceed: In like manner we may confidently conclude, that it is impossible any depraued affections should so vniuersally preuaile, and so absolutly raigne in mens mindes throughout the whole world, as would be requisite to extirpate and roote out a doctrine vniuersally spread ouer it all, that was at the first taught and confirmed with such s [...]ales of truth as the miracles that Christ and the Apostles wrought, that in it selfe is so pure and agreable to the [Page] seedes that euery man findeth sowed, euen by nature, in his owne soule; that worketh such admirable effects as the reformation of manners in mākind; that withdraweth mens affections from humane and wordly contentments, and carryeth them with a sweete violence to intellectuall obiects, and to hopes of immortality and happinesse in another life; that prescribeth lawes for happy liuing, euen in this world, to all men of what condition soeuer, ether publike or priuate, as working a moderation in mens affections to the [Page] commodities and goods of this life, which else in nature is apt to blinde mens mindes, and is the cause of all michiefes and euills; and lastly, that is deliuered ouer from hand to hand, from worlds of fathers to worlds of sonnes, with such care and exactnesse as greater cānot be imagined, and as is requisite to the importance of that affaire; which is infinitly beyond all others, as on which the saluation and damnation of mankinde wholy dependeth. Now, vnto these rationall considerations let vs adde the promise which Christ [Page] made to his Church, that the gates of hell should not preuaile against it; and I thinke we haue sufficiently maintained that the Church of Christ in which the true doctrine of Christ is conserued, can neuer faile, but must infallibly continue vntill the worlds end. Thus hauing proued, that a supernaturall doctrine is necessary to bring mankind to beatitude; that Christ taught this doctrine; that from him the Churh receaued it, and is the sacrary in which it is cōserued; that this Church cannot erre in the tradition of this doctrine, that besides [Page] the infallibility of it, this Church is perpetuall. It remaineth now that we close vp this discourse by applying all these premisses vnto the question in hand; which is, where we shall find out this infallible Church, that by it we may gaine the knowledge of the true faith of Christ, whereby we are to be saued,

16. For this end our sixteenth and last conclusion shall be, that the congregation of men spred ouer the world, ioyning in communion with the Church of Rome, is the true Catholike Church [Page] in which is conserued and taught the true sauing faith of Christ.

The truth of this conclusion will without bringing any new proofes appeare euidētly by reflecting vpon what we haue sayed, and onely examining whether the Romane Church be such a one as we haue determined the true Church of Christ must be; or whether the notes which me may inferre out of our discourse to belong inseparably to the true Church, may not rather with more reason be acknowledged of some other then of that in cōmunion [Page] with the see of Rome? this point after these groundes layed, requireth no very subtill disquisition, but is discernable euen by the weakest sights: and therefore this way of arguing appeareth to me most satisfactory and contentfull, when taking the whole body of the question into suruey; and beginning with the first and remotest considerations of it, we driue the difficulties still before vs; and pursuing of them orderly, at euery steppe we establish a solide principle, and so become secure of the truth and certainty of all we [Page] leaue behind vs; which course, although it may at the first sight appeare to be a great way about, and looking but superficially vpon the matter we may seeme to meete with difficulties which cōcerne not our question; yet in the effect we shall perceiue it is the most summary method of handling any controuersie; and the onely meanes to be secured of the truth of what we conclude, and that will recompense the precedent difficulties by making the conclusion (which is the knotte of the affayre) plaine, easy, and open. I [Page] say then first that vnity of doctrine in matters of faith is inseparable from the Romane Church, and can neuer be found in any other: it onely, hauing a precise ād determinate rule of faith. For it hath belieued in euery age, all that hath bin plainely ād positiuely taught vnto it by theire fathers as the doctrine of faith deriued from Christ; and admitteth noe other article whatsoeuer as an article of faith. Whereas on the other side, all other Christian Churches amōg vs that pretend reformation, haueing no certaine and common rule of faith, [Page] but euery particular man gouerning himselfe in this matter by the collections of his owne braine, and by his owne priuate vnderstanding and interpretation of Scripture (which onely he acknowledgeth as the entire rule of faith) it must consequently follow, that according to the variety of their tempers and iudgemēts, there must be a variety and difference of their opinions and beliefes; which difference of temper happening for the most part betweene euery two men that are, it likewise followeth scarse any two should in all particulars [Page] of their opinions agree together. And accordingly we see by experience, that scarce any two authors, out of the Romane Church, that haue written of matters of faith haue agreed in their tenets, but rather haue dissented in fundamentall doctrine, and haue inueighed against one another in their writings with great vehemence and bitternesse. Whereas on the other side, the Doctors of the Romane Church in all tymes, in all places, and of all tempers haue agreed vnanimously in all matters of faith; although in the meane tyme, seuerall [Page] of them haue, in diuers other points great debates against one another, and pursue them with much sharpnesse: which strongly confirmeth the ground vpon which we frame this obseruation.

But to insist a little further vpon this materiall and important consideration; it is euident that the proceeding of the reformers openeth the gate to all dissention, schisme, irreuerence, pride of vnderstanding, heresie, and ruine of Christian religion: for to iustify the new births of their rebellions braines, the first stroke of their pen [Page] must be to lay a taint of ignorance and error vpon the whole current of Ancient fathers and Doctours of the Church, and generall Councells, and to blast their authority which is so precisely contrary to their doctrine; whose names and recordes ought to be sacred with posterity. Which when they haue done; to settle a cōstant and like beliefe in all men, they giue noe generall and certayne rule; but leauing euery man to the Dictamens of his owne priuate iudgement, according to the seuerall tempers and circumstances (as we sayd [Page] before) that sway euery single man in particular, there must result (which we see by experience) as great a variety of opinions as those are different. And lastly since they quarell at Catholickes beliefe in those points where they differ from them, because they captiuate their vnderstandings with reuerence to what the Church proposeth and teacheth, and thereby admitt into their beliefe articles which may seeme absurd to common sense; they may as well with presumptuous hands, graspe at and seeke to plucke vp, the very fundations [Page] of Christian religion; as namely the doctrine of the Trinity, and of the incarnatiō of Christ, and of the resurrection and state of life of the future world: since there are greater seeming contradictions in them (especially in the two first) then in those misteryes the reformers cauill at.

In the next place we may consider that as infallibility is pretended by the Romane Church alone, so it is apparantly entayled vpon it: for we haue proued that no meanes or circumstāce, ether morall, naturall or supernaturall, is wanting [Page] in it to begett infallibility in matters of faith. Wheras on the other side, from the reformers owne position we inferre by consequence that their doctrine cannot be hoped (euen by thēselues) to be infallible; and therefore they that shall submiit their vnderstanding to their conduct, though they belieue without controuersy all they say, must needes (euen by reason of what is taught them) floate allwayes in a greate deale of incertitude and anxious apprehension and feare of error. For they looking vpon the Church, but with pure [Page] humane considerations as an ordinary company of men, will haue it lyable to mistaking according to the naturall imbecillity of mens wits and vnderstandings, and of humane passions, and negligence and other such defects and weakenesses which euery man is by nature subiect vnto: Against which they produce no antidote to preserue and secure thēselues from the infectiō and taint they lay vpon the Church. For, if they will haue the conferences of seuerall passages of Scripture to be that which must giue light in the seuerall cōtrouerted [Page] obscurities; what eminency haue these few late reformers shewne, other in knowledge of tongues, insight into antiquity, profoundnesse in sciēces, and perfection and sanctity of life, which hath not shined admirably more (not to taxe them here of the contrary) in multitudes of the aduerse party? And none will deny but these are the likelyest meanes to gaine à right intelligence of the true and deepe sense of Scriptures. And besides, we may obserue that the reason why they deny the seuerall articles wherin they differ from the Catholicke [Page] Church, is because it teacheth a doctrine which is repugnant to sense and of hard digestion to Philosophy; both which are vncompetent iudges of diuine and supernaturall truths: And whosoeuer steereth by their compasse, cannot hope for infalliblity in a matter that transcendeth their reach.

Thirdly we may consider that the vniuersality of the Church in regarde of place (which is necessary to the end that all mankinde may haue sufficient meanes to gaine knowledge of the true faith) can be attributed to none but [Page] to the Romane Catholicke Church; which onely is diffused throughout the whole world; whereas all others are circled in with narrow limits of particular prouinces; And euen within them, the professors scarce agree among themselues in any poynt of doctrine but in opposing the Romane Church.

And yet further; besides this want of vniuersality in regarde of place; the Religion taught by the reformers, hath yet a greater restriction then that: for euen in its owne nature, it is not for all sorts of persons and for all capacities: [Page] whereas the true saueing faith to bring men to beatitude ought to be obuious to all mankinde, and open as well to the simple as to the learned. For since they lay the Scriptures as the first and highest principle, from whence they deduce all that ought to be belieued; And that in all artes and sciences the primary and fundamentall principles thereof ought to be throughly knowne by thē that aspire to the perfect knowledge of those sciences; it followeth that one must haue an exact knowledge of the learned tongues to examine punctually [Page] the true sense of the Scriptures; and that one must be perfectly versed in logicke to be able to reason solidly, and to deduce true consequēces from certaine principles (for want of which, we find by experience that great controuersies arise dayly among the learnedst men; which would not be, if the force of consequences were of their owne nature easily discernable) and one must be throughly skilled in naturall philosophy and Metaphysickes, since vnto appearing contradictions in subiects of those sciences, they reduce most of their arguments [Page] against the supernaturall truths that Catholickes belieue. And lastly one must be indowed with an excellent iudgemēt and strong naturall witt, to be able to wield and make good vse of these weapons; without which they would but aduāce him the faster to ruine and pernicious error. With which excellencyes, how few are there in the world fairely adorned?

Fourthly, it is euident that the Romane Catholicke Church onely hath had a constant and vninterrupted succession of Pastors and Doctors, and tradition of doctrine from age to age; which we [Page] haue established as the onely meanes to deriue downe the true faith from Christ. Whereas it is apparant all others haue had late beginnings from vnworthy causes: And yet, euen in this little while, haue not bene able to maintaine themselues for one age throughout (or scarce for any considerable part of an age) in one tenor of doctrine, or forme of Ecclesiasticall gouerment. Lastly we may consider how the effect of the holy Ghost his inhabiting in the Church, in regard of manners, making the hearts of men his liuing temples, shineth [Page] eminently in the Catholike Church, and is not so much as to be suspected in any other whatsoeuer. For where this holy spirit raigneth, it giueth a burning loue of God (as we haue touched before) and a vehement desire of approaching vnto him as neere as may be: Now, the soule of man, moueth towards God not by corporeall steppes and progressions, but by intellectuall actions; the highest of which, are mentall prayer and contēplation; in which exercices, a man shall aduance the more, by how much he is the more sequestred [Page] from the thought and care of any wordly affayres, and hath his passions quieted within him, and is abstracted from cō munication with materiall obiects, and is vntied from humane interests, and (according to the counsailes of Christ in the Gospell) hath cast off all sollicitude of the future, and remitteth himselfe wholy to the prouidence of God, liuing in the world as though he were not in it, wholly intent to contēplation when the inferiour part of Charity calleth him not downe to comply with the necessity of his Neighbours. [Page] This forme of life we see continually practised in the Catholicke Church by multitudes of persons of both sexes, that through extreme desire of approaching as neere vnto God as this life will permitt, doe banish themselues from all theyr frends, kindred, and what els in the world was naturally dearest vnto thē; and either retire into extreme solitudes, or shutt themselues vp for euer within the narrow limits of a straight Monastery and little cell; where hauing renounced all the interest and propriety in the [Page] goods of this world, and vsing no more of them then is necessary for the poore sustenance of theyr exhausted bodyes (which they mortify with great abstinences, watchings and other austerityes, that they may bring them into subiection; and roote out, as much as may bee, the very fewell of concupiscence and passions) and hauing of their owne accorde barred themselues of all propriety of disposing of thē selues in any action, and renounced euen the freedome of their will; and thus in somme, hauing taken an eternall farewell of [Page] all the ioyes and delights that this world can afford, and that carnall mē would be so loath to forgoe for any litle while; yet by the internall ioyes that they find in their prayer and cō templation (vnto which all these actions of retrenchment from superfluities, or outward solaces, doe serue as a ladder to ascend vnto the topp of it) they liue so happily, and cheerfully, and with such tranquillity of minde, and vpō occasions say so much of the ouerflowings of theyr blisse, as it is apparant they inioy there the hundredfold that Christ promised [Page] in this life. Nor can it be obiected that men vsually betake themselues to this course of Religious life, vpon being distempered by melancholy, or for the ill successe and trauerses they haue had in affayres of the world, or out of simplicitie and weakenesse of vnderstanding; since it is euident that this Angelicall forme of liuing hath euer beene best practised by persons of the best cō posed and cheerfullest dispositions; and by multitudes of such is and hath bene imbraced; and that in the world ouerflowed with all the blessings it [Page] could afford them; and were of strongest parts of vnderstanding and iudgement; and were most eminent in learning. So that it is apparent they had no other motiue thereunto, but purely the loue of God and feruour of deuotion: which being an effect of the holy Ghost residing in their heartes; to his inspirations and admirable wayes of working in those his temples of flesh and blood, these extraordinary effects are to be imputed. Whereas on the other side noe such exāples or surpernaturall forme of life, are to be mett withall [Page] in any other Church whatsoeuer: Rather, they disclaime from them; and like men of this world (which is the expression that Christ vseth in the Gospell to designe those that are not of his Church) not being able to discerne things of the spiritt, but being blinded with the luster of them, too great for their weake eyes; they neglect and disdayne them, and imagine that all Christian perfection consisteth in an ordinary humane morall life: which is the vttermost periode that any among them seeke to attaine vnto. And therefore we may hence [Page] cōclude that they haue no interiour worker among them more sublime then their owne humane discourses and iudgements; and that supernaturall sāctity (an effect of the holy Ghost) is confined only to the Catholicke Church.

Besides; we may obserue by dayly experience, how those persons that addict thēselues to such an extraordinary way of life; doe absolutly proue ether the best or the worst of mankinde; the one excelling in admirable piety, feruour of denotion, abstraction and sanctity of life, and some of them soaring vp to a [Page] pitch euen aboue nature; the other abounding in all sorts of impiety, wickednesse and dissolution of manners, till at length theire hearts become euen hardened against correction and all sense of spirituall things; whereas it ordinarily happeneth that the most flagitious men among those who liue in a vulgar wordly estate of life, doe vpon occasions frequently receaue notable impressions from diuine obiects to the amendement and change of their dissolute course. And this being a constant and certaine effect noted at all [Page] tymes and in all places, it must be attributed to a cō stant and powerfull cause: which can be noe other thē the neere approaching of those persons to the originall fontaine of sainctity and goodnesse; which being like a consuming fire, worketh vehement effects in them, according to the disposition they are in, and to the neerenes that they haue vnto that fire: so that as the sunne beames (which are the authors of life and foe cundity to all plants and vegetables) shinning vpon a tree that hath taken soide rootes in the earth, maketh [Page] it budd, flourish, and beare fruit, and on the other side, if it bee weakely rooted, their heate and operation vpon that tree maketh it the sooner to wither and die: And as the fyre sendeth an influence of heate into a pott of water that is symply applyed vnto it, but if that pott be sett in a vessell of snow or ice, and so be held ouer the fire, it driueth vnto the center the cold of the snowe formerly diffused with out, and in a very short space turneth that water into ice, which else might haue stayed there long enough without congealing: in like manner, [Page] they who being rooted in charity, approach to that dinine sunne, doe flourish and bring fourth excellent ād ofttymes supernaturall fruites of deuotion, feruor, and sanctitye; butt those who haue depraued affections soe inuironing the rootes of theyr hearts as that the soyle of charity cānott introduce her nourishing sappe into them; and whose soules are compassed in with the ice of sensuality and carnall cogitations; if they come within the beames of this holy sunne, or within the heate of this sanctifying fire, they doe but wither [Page] a way the sooner, and their hearts grow daily more and more to be ice, till at lēgth (like that of Pharao, amidst the wonderous workes of the lord, happy to others) they become miserable and stony.

And againe we see that those who hauing addicted themselues wholy to such a course of Seraphy call life, and that being allwayes vehemently intent to the loue and contemplation of the prime verity, and that hauing no other obiect for their actions or thoughts; doe thereby (as wee may reasonably conceaue) approach neerest to God allmighty [Page] and drawe immediatly from him (who is the fonntaine of light and truth) strongest emanations and cleerest influences to illustrate their vnderstanding, and enflame their affections: those persons (I say) haue euer beene most earnest in the maintenāce of those points of the Romane doctrine which are most repugnant to sense (as in particular, of that of the reall presence of Christs body in the blessed Sacrement; vnto which all other Sacrements, and acts of faith and deuotion, are reduced) and adore them with greatest [Page] reuerence, and are enflamed with feruentest deuotion vnto them. And therefore wee may conclude that this confidence, religiousnesse, and feruour, proceedeth from hēce that these men, and such among them as cannot be suspected for simplicity, ignorance, or sinister ends; are thus cōfirmed in this faith, and are thus sett on fire with this deuotion more vigorously and vehemētly then ordinary secular men; by the immediate working and inspiration of the holy Ghost; from whose streames it is likely they drinke purer and cleerer waters, [Page] and neerer the well head, then other men of a more worldly and vulgar conuersation. And it were not agreeable to the goodnesse of God to permitt those persons that most affectionatly seeke him, and who for his sake, out of pure deuotion and desire of contemplating truth, doe abridge themselues of all other wordly contentmēts, to haue theyr vnderstandings worse blynded with false doctrine then other men that seeke him more coldly and care lesse for him; and to haue their wills more depraued then theirs with erroneous and false [Page] deuotion, as of necessity it would follow theyrs were, if the doctrine that the Catholicke Church professeth were not true, and the holy Ghost resided not in it to worke those effects. Now on the contrary part, lett vs make a short inquiry whether it be probable that the late pretended reformers haue beene illuminated by God in an extraordinary manner, to discouer truth; which they say hath for many ages layen hidd. Surely if any such thing were, they would haue expressed in theyre manner of life by some extraordinary sanctity [Page] and excellent actions, and supernaturall wisedome, that extraordinary cōmunication which they would persuade vs they had with the diuinity. For as by a radiant beame of light shining in at the chinke of a window, wee know assuredly, the sunne beateth vpon it, although we see not his body; soe likewise there should haue broken out frō them some admirable and excellent effect whereby wee might rest confident that the diuine sunne illuminated theire vnderstanding, and enflamed theyre will. Moyses when hee came [Page] downe from the mountayne where hee soe long conuersed with God, expressed euen by the luster glittering from his face, that it was not an ordinary or naturall light which had shined vnto him: the Apostles when they were replenished with the holy Ghost receiued immediatly the guift of tongues and a cleere intelligence of all the Scriptures; whereby they made cleare vnto the auditors the obscurest passages of them; and continually wrought miracles: and all those that euer since them haue introduced the Gospell into any [Page] country where formerly it was not receaued, haue still had thyre commission auctorised by the same seales; and shall our late particular Reformers be credited in theyr pretended vocation, and in theyr new doctrine that shaketh the very foundations of the faith that hath beene by the whole Christian world for soe many ages belieued and deliuered ouer from hand to hand, when as nothing appeareth in them supernaturall and proceeding from a diuine cause?

This Madame, is as much as I shall trouble your La: withall vpon this [Page] occasion: which indeed is much more then at the first I intended or could haue suspected my pen would haue stollen from mee. The substance of all which may be summed vp and reduced to this following short question; namely, whether in the election of the faith whereby you hope to be saued, you will be guided by the vnanimous consent of the wisest, the learnedst, ād the piousest men of the whole world, that haue bene instructed in what they belieue by men of the like quality liuing in the age before them, and soe from [Page] age to age vntill the Apostles and Christ; and that in this manner haue deriued from that fountayne, both a perfect ād full knowledge of all that ought to be belieued, and likewise a right vnderstāding and interpretation of the Scriptures, as farr as concerneth faith; (the true sense of which so farr, is alsoe deliuered ouer by the same tradition.) Or whether you wil assent vnto the new and wrested interpretations of places of Scripture, made by late men that rely meerely vpon theire single iudgement and witt (too slight a barcke to sayle in [Page] through soe immense an Ocean) and whose chiefe leaders for humane respects and sinister ends (not to say worse of them) made a desperate defection from the other maine body; since which tyme; noe two of them haue agreed in doctrine; and among whom it is impossible your ladyshipps greate iudgement and strong vnderstanding should finde any solide stay to repose securely vpon, and to quiett all those rationall doubts that your perceing wit suggesteth vnto you. And here, Madame, I shall make an end; hae [...]ing sincerily, and as succinctly [Page] and playnely as I can deliuered you the chiefe considerations that in this affayre turned the scale of the balance with mee; which in good faith I haue done with all the simplicity and ingenuity that I can expresse my sense with; being not at all warmed with any passion or partiality, nor raysed out of my euē pitch and temper with any spirit of disputation, or siding humor; (which few haue auoyded vpon this subiect) but I haue giuen you a true picture of my seriousest and saddest thoughts and resolutions to my selfe in this [Page] most important busynesse; wherein you will belieue I would take the greatest paines I was able, to be sure not to be deceiued. I haue not sought to show wittinesse or acutenesse of learning in the debating of these points; or haue affected polished langage in the committing them to paper; for this matter should not be handled for oftentation but for vse: and though peraduēture if this discourse should fall into the view of some learned man hee may at the first sight sett but a slight valew vpon it; yett I perswade [Page] my selfe whosoeuer he be if hee will ponder it seriously and leasurely and with a like interior recollectiō as I at the first setled the grounds of it in my owne soule, he will then finde it toucheth the life of the matter: and though I haue not deliured my conceptions smoothly and well, yett hee will not thinke his tyme lost in reading them; and hauing stronger parts then I, hee will make cleerer vse of them then I haue done. This I am sure of; that allthough I haue sett this downe for your La: in 2. [Page] or 3. dayes (for it is noe longer since you commanded me to doe it) yet it is the production and result of many howers meditations by my selfe; or rather of some yeares: and how drye soeuer they may appeare to your La: at the first; yet I dare promise you that vpon your secōd and third readings and reflexions vpon them, they will gaine more credit with you; and you will (I know) by such application of your thoughts vpon them, enlarge and refine what dependeth of the maine heads far beyond [Page] any thing I haue sayd. For such is the nature of notions that are wrought, like the silke wormes ball, of ones owne substance: they afford fine and strong threads for a good workman to weaue into a fayre peece of stuffe: whereas they that like bees doe gather hony from seuerall authors; or that like Aunts, doe make vp their store by what they picke vp in the originall crude substance from others labours; may peraduenture in their workes seeme more pleasant at the first taste, or appeare [Page] to haue a fayrer heape at the first view, but the others webb is more vsefull, more substantiall, and more durable.

I beseech God of his grace and goodnesse, in this life to enlighten your La: vnderstanding that you may discerne truth, and to dispose your will that you may imbrace it; and in the next, to giue you part among those glorious Apostles, Fathers, Doctors, and Martyrs that deriuing the same truth from him, haue from hand to hand deliuered it ouer to our tymes.

FINIS.

§

§

[Page]

[Page]

Conference with a Lady about choice of Religion.

Printed at Paris. 1638.

Information about this book

Title statement

A conference with a lady about choice of religion

Digby, Kenelm, Sir, 1603-1665.

Edition statement

1638

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-01 (EEBO-TCP Phase 1).

ID [DLPS]

A20440

ID [STC]

STC 6844.4

ID [STC]

ESTC S116634

ID [EEBO-CITATION]

99851850

ID [PROQUEST]

99851850

ID [VID]

17142

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(EEBO-TCP ; phase 1, no. A20440)

Transcribed from: (Early English Books Online ; image set 17142)

Images scanned from microfilm: (Early English books, 1475-1640 ; 984:16 or 1955:10)

Source

— A conference with a lady about choice of religion, Digby, Kenelm, Sir, 1603-1665..

Extent

117, [1] p.

[Widow of J. Blagaert],. Printed at Paris :: 1638.. (Attributed to Sir Kenelm Digby by STC (2nd ed.).) (Printer's name from STC.) (Engraved t.p.) (Formerly STC 5625.) (Identifed as STC 5625 at reel 984:16.) (Reproductions of the originals in the British Library and Folger Shakespeare Library.)

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